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he says: But I press on, if I may also lay hold, for which also I was laid hold of. He did not say, I have laid hold, but, And I was laid hold of. But how does this one say, What is man? And yet another says, A man is a great thing, and a merciful man is precious. And another, In the image of God He made him. For he has received the superintendence of all creation. And there are some, of whom the world 55.459 is not worthy. But those things are about virtue, and when some demonstrate it; but the phrase, What is man? is said about nature. And indeed nature is great; great, yes, but if you should see the knowledge of which he was deemed worthy, it is far inferior to this. Let the children of heretics hear, that they are mad with so great a madness, overstepping their own measures, and they suffer from extreme ignorance, claiming to know things beyond them. For it is possible for there to be knowledge in ignorance, and ignorance in knowledge; and if you wish, let us exercise this on perceptible things. For tell me, if someone says he is able to measure out the sea, and to know how many ladles it holds, is not this one especially the one who is ignorant of what the sea is? But the one who says he does not know, but maintains that its number is infinite, is not this one especially the one who knows what the sea is? What then of God? If someone should say, I have seen God, and comprehended Him with my sight, is not this one especially the one who is ignorant of God, the one who says the invisible is visible, and by an addition of knowledge removes even that which is possible? But if someone should say He is invisible, and that no one is able to see Him, is not this one especially the one who knows? And again, if someone should say He is incomprehensible, but another says He is comprehensible; is not the latter the one who is ignorant, and the former the one who knows? Do you not see Paul also coming this way, and saying, We know in part, and we prophesy in part? Consider how many things have come to be, so that we might learn of God, not what He is in essence, but that He is. Indeed, Paul also says this: For he who comes to God must believe that He is. All creation proclaims him. For from the greatness, he says, and beauty of created things, the Creator is seen by analogy, the very constitution of man, the honors given by Him, the punishments, the benefactions, the economies, the things foretold through the prophets, the various miracles. After these things, the Only-begotten Himself came, and fulfilled that wonderful and awesome economy. And yet there are some, who have not yet learned the clear truth; and you say that from your own reasonings you are able to comprehend what He is in essence? Therefore, you are ignorant of God? he says. Away with it; but I know that He is, and that He is a lover of mankind, and that He is good, and that He is provident, and all the other things that the Scriptures have said; but as to what He is in essence, I do not know. Adam also thought to find more, being persuaded by the devil, and through this greed he lost even what he had. This is what these men also suffer, being led by human reasonings, and not hearing that The Lord gives wisdom, and from His face come knowledge and understanding. Do they not hear Paul saying, He has revealed it to us through the Spirit, and casting out reasonings? Casting down reasonings, he says, and every high thing that exalts itself against the knowledge of God. And another wise man, The thoughts of mortals are timid, and their purposes are insecure. What is man, that you were made known to him. Consider that infinite 55.460 greatness; or rather, not even in saying this, do I speak worthily of God; but I do not know how to speak; for not even when we speak of greatness in God, do we speak in a proper sense; but since it is not possible to speak otherwise, I have used available words. For when I call Him Most High, I do not limit Him by place; but I indicate the loftiness and majesty of His nature, and its being distinct, and set apart from all things. For this reason he said: What is man, that you were made known to him? For for this reason He both made him humble and bestowed great things, so that he might not be lifted up, having the greatest necessity for moderation, the lowliness that comes from his nature. Or the son

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φησι· ∆ιώκω δὲ, εἰ καὶ καταλάβω, ἐφ' ᾧ καὶ κατελήφθην. Οὐκ εἶπε, Κατέλαβον, ἀλλὰ, Καὶ κατελήφθην. Πῶς δὲ λέγει οὗτος, Τί ἐστιν ἄνθρωπος; Καί τοι ἄλλος φησὶ, Μέγα ἄνθρωπος, καὶ τίμιον ἀνὴρ ἐλεήμων. Καὶ ἄλλος, Κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτόν. Καὶ γὰρ τῆς κτίσεως ἁπάσης τὴν ἐπιστασίαν ἔλαχεν. Εἰσὶ δέ τινες, ὧν οὐδὲ ὁ κό 55.459 σμος ἀντάξιος. Ἀλλ' ἐκεῖνα μὲν περὶ ἀρετῆς, καὶ ὅταν τινὲς αὐτὴν ἐπιδείξωνται· τὸ δὲ, Τί ἐστιν ἄνθρωπος; περὶ τῆς φύσεως εἴρηται. Καὶ μὴν καὶ ἡ φύσις μεγάλη· μεγάλη μὲν, ἀλλὰ ἐὰν τὴν γνῶσιν ἴδῃς ἧς κατηξιώθη, πολὺ καταδεεστέρα ταύτης. Ἀκουέτωσαν αἱρετικῶν παῖδες, ὅτι τοσαύτην μανίαν μαίνονται, τὰ μέτρα ὑπερβαίνοντες ἑαυτῶν, καὶ ἄγνοιαν ἐσχάτην νοσοῦσι, τὰ ὑπὲρ αὐτοὺς εἰδέναι φάσκοντες. Ἔστι γὰρ καὶ ἐν ἀγνοίᾳ γνῶσιν, καὶ ἐν γνώσει ἄγνοιαν εἶναι· καὶ εἰ βούλεσθε, ἐπὶ τῶν αἰσθητῶν αὐτὸ γυμνάσωμεν. Εἰπὲ γάρ μοι, ἄν τις λέγῃ τὴν θάλασσαν δύνασθαι ἐκμετρεῖν, καὶ εἰδέναι πόσους ἔχει κυάθους, ἆρα οὐχ οὗτός ἐστι μάλιστα ὁ ἀγνοῶν, τί ποτέ ἐστι θάλασσα; Ὁ δὲ λέγων μὴ εἰδέναι, ἀλλ' ἄπειρον αὐτῆς τὸν ἀριθμὸν διατεινόμενος, οὗτος μάλιστά ἐστιν ὁ εἰδὼς τί ποτέ ἐστι θάλασσα. Τί δὲ ἐπὶ τοῦ Θεοῦ; Ἂν εἴπῃ τις, Εἶδον τὸν Θεὸν, καὶ κατέλαβον τῇ ὄψει τῇ ἐμῇ, ἆρ' οὐχ οὗτός ἐστι μάλιστα ὁ ἀγνοῶν τὸν Θεὸν, ὁ τὸ ἀόρατον ὁρατὸν εἶναι λέγων, καὶ ἐν προσθήκῃ γνώσεως καὶ τὴν δυνατὴν ἀφαιρούμενος; Ἂν δέ τις ἀόρατον αὐτὸν εἴπῃ, καὶ μηδένα δύνασθαι ὁρᾷν, οὐχ οὗτος μάλιστά ἐστιν ὁ εἰδώς; Τί δὲ πάλιν ἄν τις ἀκατάληπτον αὐτὸν εἴπῃ, ἕτερος δὲ καταληπτόν· ἆρ' οὐχ οὗτος μέν ἐστιν ὁ ἀγνοῶν, ἐκεῖνος δὲ ὁ εἰδώς; Οὐχ ὁρᾷς καὶ Παῦλον ταύτην ἐρχόμενον τὴν ὁδὸν, καὶ λέγοντα, Ἐκ μέρους γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν; Λόγισαι πόσα γέγονεν, ἵνα μάθωμεν τὸν Θεὸν, οὐ τίς ἐστι τὴν οὐσίαν, ἀλλ' ὅτι ἔστι. Τοῦτο γοῦν καὶ ὁ Παῦλος λέγει· Πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ Θεῷ, ὅτι ἔστιν. Ἡ κτίσις ἅπασα αὐτὸν ἀνακηρύττει Ἐκ γὰρ μεγέθους, φησὶ, καὶ καλλονῆς κτισμάτων ἀναλόγως ὁ γενεσιουργὸς θεωρεῖται, τοῦ ἀνθρώπου αὐτὴ ἡ κατασκευὴ, αἱ τιμαὶ αἱ παρ' αὐτοῦ δεδομέναι, αἱ κολάσεις, αἱ εὐεργεσίαι, αἱ οἰκονομίαι, τὰ διὰ τῶν προφητῶν προαναπεφωνημένα, τὰ θαύματα τὰ διάφορα. Μετὰ ταῦτα ἦλθεν αὐτὸς ὁ Μονογενὴς, καὶ τὴν οἰκονομίαν τὴν θαυμαστὴν ἐκείνην καὶ φρικτὴν ἐπλήρωσε. Καὶ ὅμως εἰσί τινες, οἱ μηδέπω τὸ σαφὲς μαθόντες· καὶ σὺ λέγεις ἐξ οἰκείων λογισμῶν δύνασθαι καταλαμβάνειν τὸ τί τὴν οὐσίαν ἐστίν; Οὐκοῦν ἀγνοεῖς τὸν Θεόν; φησίν. Ἄπαγε· ἀλλ' οἶδα μὲν, ὅτι ἔστι, καὶ ὅτι φιλάνθρωπος, καὶ ὅτι ἀγαθὸς, καὶ ὅτι προνοῶν, καὶ τὰ ἄλλα ἅπαντα ὅσα εἶπον αἱ Γραφαί· τὸ δὲ τί τὴν οὐσίαν, οὐκ οἶδα. Ἐνόμισε καὶ ὁ Ἀδὰμ πλέον εὑρίσκειν, τῷ διαβόλῳ πεισθεὶς, καὶ διὰ τῆς πλεονεξίας ταύτης καὶ ὃ εἶχεν ἀπώλεσεν. Ὅπερ καὶ οὗτοι πάσχουσιν ἀπὸ τῶν ἀνθρωπίνων λογισμῶν ἐναγόμενοι, καὶ οὐκ ἀκούοντες ὅτι Κύριος δίδωσι σοφίαν, καὶ ἀπὸ προσώπου αὐτοῦ γνῶσις καὶ σύνεσις. Οὐκ ἀκούουσι Παύλου λέγοντος, ∆ιὰ τοῦ Πνεύματος ἀπεκάλυψεν ἡμῖν, καὶ τοὺς λογισμοὺς ἐκβάλλοντος; Λογισμοὺς, φησὶ, καθαιροῦντες, καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ. Καὶ ἄλλος σοφὸς, Λογισμοὶ ἀνθρώπων δειλοὶ, καὶ ἐπισφαλεῖς αἱ ἐπίνοιαι αὐτῶν. Τί ἐστιν ἄνθρωπος, ὅτι ἐγνώσθης αὐτῷ. Ἐννόησον τὸ ἄπει 55.460 ρον ἐκεῖνο μέγεθος· μᾶλλον δὲ οὐδὲ τοῦτο λέγων, ἀξίως Θεοῦ λέγω· ἀλλ' οὐκ οἶδα πῶς λαλήσω· οὐδὲ γὰρ μέγεθος ἐπὶ Θεοῦ λέγοντες, κυρίως λέγομεν· ἀλλ' ἐπειδὴ οὐκ ἔστιν ἑτέρως φθέγγεσθαι, τοῖς ἐγχωροῦσι κέχρημαι ῥήμασιν. Ἐπεὶ καὶ Ὕψιστον αὐτὸν καλῶν, οὐ τόπῳ αὐτὸν περιορίζω· ἀλλὰ καὶ τὸ ὑψηλὸν καὶ μεγαλεῖον αὐτοῦ τῆς φύσεως δηλῶ, καὶ διεστηκὸς, καὶ πάντων ἀνακεχωρηκός. ∆ιὰ δὴ τοῦτο ἔλεγε· Τί ἐστιν ἄνθρωπος, ὅτι ἐγνώσθης αὐτῷ; ∆ιὰ γὰρ τοῦτο καὶ ταπεινὸν ἐποίησε καὶ μεγάλα ἐχαρίσατο, ἵνα μὴ ἐπαρθῇ, ἔχων μεγίστην ἀνάγκην τοῦ μετριάζειν, τὴν ἀπὸ τῆς φύσεως εὐτέλειαν. Ἢ υἱὸς